Our Gemara on Amud Aleph discusses the Biblically mandated allocation given to field laborers to eat from the produce they harvest while they work (Devarim 23:25-26). This job benefit only accrues in regard to produce that grows from the ground, excluding milking, and making butter and cheese, as these forms of produce do not come from the soil. 

Tosafos here raises a contradiction between this Gemara’s parameters for produce of the ground versus the Gemara Eruvin (27b) which considers livestock to be produce of the ground for the redemption of maaser sheini. Tosafos answers that the parameters depend on context; livestock are products of land because they are sustained from the earth, but they are do not sprout and grow from the earth. Thus in regard to the harvesting of field laborers, the criterion is products that germinate from the soil. While for maaser sheini, which has to do with general agricultural production, livestock are products of the land. 

The Midrash reads various innuendos regarding Yaakov’s peacemaking entreaty to Esav (Bereishis 32:5):

“I lived (as a stranger) with Lavan…and I acquired oxen and donkeys.”

Rashi (ibid) elaborates that Yaakov was trying to placate Esav by telling him the blessings of the first born were not fulfilled, so he need not be angry with him for having stolen them. How so? I lived as a stranger with Lavan and did not achieve any prominence. Furthermore, while I did amass some possessions, Oxen and Donkeys, these were not the blessings of our father. Our father promised me, (27:28) “[God will give thee] of the dew of heaven and of the fat places of the earth” — Oxen and Donkeys are neither of the heaven nor of the earth.

Mizrachi points out that Rashi (and Yaakov) was following our Gemara, not considering livestock as a product of the land, thereby indicating that Yaakov’s material success did not come from the stolen blessings. Using Tosafos’ contextual distinction, we can legitimately argue that Yitschok’s blessing consisted of that which literally grows from the soil, (“the dew from heaven and the fat of the land”), and was referring to high yielding crops. Animals, as such, are not included, and Yaakov could claim that the blessing was not fulfilled.

Even considering Yaakov’s efforts to mollify a homicidal Esav, it seems odd that he would discredit his father’s ability to grant blessings. Additionally, Rashi quotes another Midrash that uses an anagram of the Hebrew word “I lived as a stranger Garti”, to allude that I lived with Lavan and nonetheless observed the 613 (Taryag) commandments. How would that last comment add to Esav’s interest in making peace? The Maharal (Gur Aryeh) combined both statements to communicate a multi-valent idea: “The material benefits that you thought were the main point of the blessings were not fulfilled, as I did not receive from the produce of the soil. The blessings are about spiritual sustenance, and this came as I observed the 613 commandments. As that is not your interest, you should not feel bad that you lost out on something.” To fit these derashos back into a simple, unified peshat, Yaakov was saying, “I lived a non-materialistic existence. The blessings, in terms of actual wealth were not accomplished or meant anything. I amassed transitory possessions but neither prestige nor significant assets.”

However, this raises another question. If that was the intent of the blessings, why was Esav fighting for them, and in such a state of bloodlust? If only Yitschok had said to Esav, “Don’t worry, those blessings that Yaskov stole were not really what you wanted anyway.” We might say, since Esav fooled his father into thinking he was righteous (see Rashi Bereishis 25:28 and Bereishis Rabbah 63:10), Yitschok did not think to give him such reassurance. Still, this answer does not satisfy. If these blessings were merely spiritual, would it really be necessary to resort to all this deception? Surely, spiritual matters can be sorted out by God. It’s one thing to argue that material benefits, though also divinely ordained, require human efforts and vying for the blessing of the first born could be part of this effort. But, is it necessary to chase after spiritual blessings via physical means? To paraphrase the Gemara (Rosh Hashanah 6a), “Everything is in God’s treasure vault”, and God can give these spiritual benefits to he who is most deserving.

I believe the answer is subtle. Yitschok’s blessing were a prophetic channeling of God’s will as it interacts with the person. No two people are alike, and therefore each person has a different purpose in life and a different blessing. Our sages teach (Makkos 10b), “God leads and assists a person along the path he wishes to follow.” If so, Yaakov’s presentation to Esav is more nuanced. Perhaps at the time Yaakov was trying to obtain the blessings, his character and mission in life had not yet been fully formed. Indeed those blessing might have been physical too. After his exile and resultant spiritual development, the blessings he sought were no longer even slightly material. After all those years, Yaakov was declaring to Esav, “The blessings I sought and received have taken a spiritual form. You need not worry that I will be in competition with you over territory or wealth. Those blessings are still available for you.”

Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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